Tag Archives: Pathan

Soldiers of the Lahore Division of Britain’s colonial Indian Army went into action in Belgium for the first time on October 24th 1914. CN writer Christopher J. Harvie discusses a critical moment in the First Battle of Ypres.

Eventually contributing over one million troops, the British Indian Army would become the largest source of volunteers from the Empire. The first units to the Western Front in 1914, parts of the Indian Corps of Indian Expeditionary Force A, arrived at a most desperate moment.

In two months of open warfare costly battles had been fought back and forth in the hinterlands of France and Belgium. Constant contact had worn the armies down, shrunk their reserves of manpower and turned the war into not much more than a grappling match.

“Ypres became a grinding battle of willpower more than anything else. Through heavy rains along ground already wet and miserable and days growing colder, villages, woods and shallow trenches were taken and retaken. For almost four weeks of assaults and counter attacks, wearied men on both sides continued to hammer away at each other in a dogged and brutal fashion.”

Gone by this point were the sweeping, grand manoeuvres of large armies in the field. The conflict had now devolved to isolated skirmishes, both sides attempting to probe for the weak link that would open the ground wide again.

By mid-October, the low-lying, difficult terrain of Belgian Flanders was the only place remaining where either the Germans or the Allies might break through. The remainder of the front had settled into mutual defensive works or would be deliberately flooded by order of the Belgian King. To date, the BEF had incurred 57,000 casualties and in some places around the Ypres area of operations were so depleted as to be at a 12:1 numerical disadvantage.

India Arrives

On October 20th 1914, the Indian Cavalry Corps with the 3rd (Lahore) and 7th (Meerut) Divisions began to reach the front. With an immediate need to shore up the thinly held salient, the 3rd Division, having arrived first, was broken up. Individual brigades and battalions were sent where they were most needed. The Division would be blooded almost simultaneously in three separate engagements at La Bassée, Messines and Armentières.

Despite the home garrison being in the predominantly Punjab city of Lahore, which is now within Pakistan, the 3rd Division (referred to by its nominative “Lahore Division” on the Western Front to avoid confusion with the BEF’s 3rd Division) was composed of battalions of wide backgrounds including men of Baloch, Dogra, Ghurkha, Pathan, Punjabi and Sindhi heritage. It came into its pre-war organisation during Kitchener’s reforms of the Indian Army in 1904, as part of Northern Command, with the Jullundur, Sirhind and Ambala brigades

“Where is my Division?”

The deconstruction of the Lahore Division wasn’t a discourtesy; at this point larger formations were of little use and these troops as with some British units became detached and used as “flying squads” to shore up the line during a very fluid situation. Lieutenant General Wilcox, GOC Indian Corps, noted in his diary in late October how the Division was taken apart:

“Where is my Lahore Division? Sirhind Brigade detained in Egypt. Ferozepore Brigade: somewhere in the north, split up into three or four bits. Jullundur Brigade: Manchesters gone south to (British) 5 Division (this disposes of only British unit) 47th Sikhs: Half fighting with some British division; half somewhere else! 59th Rifles and 15th Sikhs:In trenches 34th Pioneers (divisional troops) also in trenches 15th Lancers: In trenches. Two companies of Sappers and Miners fighting as infantry with British divisions. Divisional Headquarters: Somewhere?”

(With the Indians in France, London: Constable, 1920)

With his brigades stretched so far apart and attached to other commands, General Wilcox was a Corps commander without a corps to command.

No Reserves

The soldiers of the Division had grown a domestic reputation as formidable warriors. Now as they entered a European battlefield for the first time, they proved themselves deserving. Desperately outnumbered and under pressure of constant German attacks, the Lahore Division in the localities it was set to defend held ground and went into counter attacks which helped solidify the British line outside of Ypres, the critical rail and road juncture of Flanders whose possession could dictate a heavy advantage.

Britain had no reserves ready to deploy. The Regulars were all but spent, most of the Territorial’s were still assembling and the large volunteer force to become known as “Kitchener’s Armies” had barely begun to train. The addition in late October 1914 of two trained and motivated divisions quite possibly staved the disaster of collapse at Ypres. By month’s end the Indian Corps had suffered 1,565 casualties.

For Valour

Not two weeks after his 26th birthday, Sepoy Khudadad Khan and his machine gun team were facing a severe German attack, October 31st 1914. He remained at his post despite wounds and the loss of the other men of his detachment, keeping his gun firing-the only remaining machine gun in action- only leaving after the enemy had bypassed his position believing him dead. For his actions, Sepoy Khudadad was awarded the Victoria Cross, the Empire’s highest award, himself being the first South Asian recipient of the decoration.

“The Jewel of Punjab”

Today, Lahore is the capital city of Punjab Province in Pakistan, known affectionately as “The Jewel of Punjab.” It lies close to the border with India. The city was a place of contention and violence during partition in 1947 but exists now as a thriving commercial and cultural centre.

This city, of immense historical importance, is towards the south of Lahore. Till 1972 it was part of the Lahore District, when after the separation of Lahore and Kasur, it was made part of the Kasur District. It still is a vital city, in economic and political terms; however, the influence that it enjoyed once is no longer exists. During most of the Mughal era it served as a Chaoni, or cantonment area. Arms and ammunition for the royal army were made here on a massive scale. Towards the Western side of the city remains of large pieces of iron are found; relics of the arms factory.

As one explores historical records and books, one would find numerous references to this city. The list is so long that it would not be possible to narrate all of them here. A few of them eliciting the significance of this city are mentioned below.

According to the Archaeology Department report, there are 7 major mounds here, categorized into two. Category A; belonging to the era after the 16th century CE, and B falling in between the 11th and the 16th century CE. Some of the latter mounds, not of archaeological importance, were formed during the massive flooding of the 18th century in Beas River. These mounds encompass the city, serving as picnic spots for the residents.

According to the Encyclopedia of Sikh Literature, Chunian is the plural for Chuni which means pearl. It is believed that this city was originally inhabited by Chodas, or the untouchables. During the Mughal era, there was a Muslim Saint known as Peer Jahania. When he came here he converted all of these people to Islam. Chunian, meaning pearls is a symbolism for the untouchables. According to this narrative the tomb of the Peer Jahania becomes the most important location of the city. This is where the Saint is said to have established himself. The tomb is accompanied by a modern mosque, in the courtyard of which is a small building, depicting pre-British era architectural techniques. This marks as the spot where the Sufi used to sit. It is empty from the inside.

In Tehrikh-e-Cambhon written by the police inspector Abdul Wahab Amritsari, he narrates a story that takes back the history of Chunian, all the way to the arrival of the Arabs in Sindh. He describes that when Muhammad Bin Qasim attacked Sindh, Chunian was being ruled by a man belonging to the Cambho clan. He had a daughter and a son. This city was under the sway of Multan, so when the Muslims got hold of Multan, Chunian automatically fell in their lap. They demanded a large amount of compensation from the ruler. He retorted that since it was a huge amount he should be allowed to make the payments in installments. He was permitted to do that, but Muhammad Bin Qasim asked for a guarantee in return. The King gave him his boy, Maha Chawar, who was taken by Qasim to Arabia.

Living under Muslim influence, the boy embraced Islam. Five years later when the King of Chunian was able to pay the entire amount, the Prince was allowed to return. However, instead of being welcomed back, Maha Chawar was castigated for having abandoned his religion, and being polluted by the ‘barbarian’, by the Hindu priests. It was decided that he should be returned back or be killed. Since the boy had just come back, there was no option of him returning, so plan B was to be executed. His sister Kangna heard of the plan, and along with her brother fled the city. The army of his father kept on following the siblings, until they were intercepted at Mandi Borewala, where they were murdered. Later Muslim rulers built a tomb there to commemorate their memory. Today the mausoleum stands, known by the name of Diwan Chawali Mushahiq Haji Muhammad Sheikh. Kanganpur, a village in the tehsil is named after Kangna, according to this story. However, besides the mounds there is no building or any other such remains from that tenure in Chunian. Most of the old buildings have been replaced by new constructions. A few of the balconies, doors, and havelis that are left, are in dilapidated state and not any further back then the Sikh era.

The present city of Chunian came into being in the Mughal era, when the royal arms and ammunition were being manufactured from here. It is standing on a mound, originally protected by a wall with various doorways. Not many are present today, and the traces of the wall are also missing. At its zenith the mound has to be about 40 feet above the ground. Tajamol Kaleem, local Punjabi poet was kind enough to entertain and show us around the city.

Towards the eastern side of the city, near the old route of river Beas there is a non-functional Jain temple. At the start of 2010, a controversy arose regarding the building. Accompanying the edifice is a Wahabi mosque, members of which wanted to take over the building and use it for its own purpose, according to Kaleem. However, Kaleem, along with other friends reached the spot, before the action could be taken, and presented the case in such a manner that the local elders refused the mosque to take over the temple. It was argued that the sanctuary was an Imanat and a Muslim doesn’t renege from his promise. At least temporarily the tension has been defused. There was still apprehension in the atmosphere when we reached the spot to take a few photographs. Hostile looks followed by a few tirades greeted us.

Nearby was the Harchoki gate. As most of the historical doors, this one is named after the historical village of Harchoki, towards which it faces. In the 18th century CE, an epic war was fought in the fields of the village, also wrapping within it the city of Chunian. This entire episode can be found in the famous book Punjab Chiefs, by Sir Lepel H Griffin.

In the early 16th century CE, when Babar was on his way to capture the throne of Delhi, there was an internecine war in Afghanistan, which led to an exodus of many Pathan tribes. They met Babar on the way, and helped him in winning the decisive battle of Panipat in 1525. As a result of their loyalty to the Mughal they were given impressive titles, and control of Bengal. In 1569, when Jahangir was borne to Emperor Akbar, after the lapse of a lot time all of the notables came to pay homage to him, expect these Pathans. Akbar angry at their insolence demanded that all of their titles and property be taken away. When they started returning to Kabul, the King realized that they were a huge asset to the Mughal Kingdom, therefore he send Abu Fazl, the composer of Akbar-Nama to console them. They were given the permission to settle anywhere, which is not near Delhi. They settled for Kasur.

At that time the ruler of Chunian was a man called Raja Rai. Pera Baloch a ‘dacoit’ from here was a source of irritation to the ruler. When the Pathans commenced making their forts here this ‘dacoit’ also started attacking them, taking away his loot in the darkness of the night. Finally, in a fight he was killed, by the Pathans, which went on to establish their authority in the region of Kasur and Chunian.

In 1720, the Pathans descended on the fields of Harchoki, along with Nawab Hussain Khan, ruler of Kasur, the mayor of Chunian, Sardar Fazl Khan, against the might of the Mughal Governor of Lahore, Abdul Smadh Khan. From the very beginning the former group was destined to lose fighting with only a force of 10,000 against an army of 70,000. The death of Nawab Hussain Khan in this battle translated into a defeat for his army in the battlefield. This historic battle however found a way into the cultural psyche of the people of Punjab. It became a symbol of rebellion against an oppressive tyrant. It is also evoked in the famous Heer by Waris Shah.

Symbolism of this battle in Heer is a useful yardstick to gauge the importance of this town in the cultural history of Punjab. Despite language and cultural barriers, Heer goes on to unite the people of Punjab under the banner of Punjabi nationalism. There is however, another folk tale originating from the city of Chunian, much larger in its scale of influence than Heer. This is the story of Sassi Punnon connecting Punjab with Sindh and Baluchistan. It is generally believed that Sassi, the protagonist in our story was the daughter of King of Bhambour. However according to an article published in Imroz in 1970, written by Advocate Syed, Sassi was born in the city of Chunian, from where she reached Bhambour in a basket as an infant, when her life was threatened by the prophecy of a female bringing shame to the city. If credibility is to be allotted to this version then this folk tale originated from this city.

Chunian today, even though donning a modern garb, represents a traditional city that has continued to hold significance over the years. Despite the fact that most of the older buildings, e.g. the Shah Jahani mosque near the tomb of Peer Jahania, and other forts and gates of the city have been lost, the ambience of the city takes one back in time, connecting its past with its present. A journey to Chunian therefore is more like a journey through time, which becomes much more meaningful if its importance has been established as a crucial city in the folk lore of Punjab.

In this #vlog razarumi says that the radical and transformative meaning of Kerbala is to resist injustice and autocracy. The Kerbala tragedy also reiterates that the goal of a just and ethical society is central to our faith as Muslims. #Karbala #Muharram #NayaDaur The post What Is The Message Of Kerbala? appeared first on Jahane Rumi.

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In this #vlog razarumi says that the radical and transformative meaning of Kerbala is to resist injustice and autocracy. The Kerbala tragedy also reiterates that the goal of a just and ethical society is central to our faith as Muslims. #Karbala #Muharram #NayaDaur The post What Is The Message Of Kerbala? appeared first on Jahane Rumi.

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